{"id":1094,"date":"1996-07-29T06:48:02","date_gmt":"1996-07-29T06:48:02","guid":{"rendered":"http:\/\/aletheiabaptistministries.org\/Blog\/july-qtrusting-in-trustq\/"},"modified":"2015-01-15T21:05:45","modified_gmt":"2015-01-15T21:05:45","slug":"july-qtrusting-in-trustq","status":"publish","type":"post","link":"https:\/\/aletheiabaptistministries.org\/Blog\/july-qtrusting-in-trustq\/","title":{"rendered":"Trusting In Trust"},"content":{"rendered":"
\n

In exalting faith, we are not immediately putting ourselves in contradiction to modern thought.\u00a0 Indeed faith is being exalted very high by men of the most modern type.\u00a0 But what kind of faith?\u00a0 There emerges the difference of opinion. Faith is being exalted so high today that men are being satisfied with any kind of faith, just so it is faith.\u00a0 It makes no difference what is believed, we are told, just so the blessed attitude of faith is there.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 J. Gresham Machen, 1923<\/span>1<\/sup><\/p>\n<\/blockquote>\n

Almost two years ago I wrote an article entitled “Worshiping Worship.”\u00a0 I thought it was time to write a follow-up on worship, so I pulled my “worship” file and perused the entries of the last two years.\u00a0 It has become a huge file with men of varied stripe offering comment and observation.\u00a0 Fundamentalists and Evangelicals especially have been justifiably critical of the irreverence in today’s “worship style.” \u00a0But I’ve noticed (as many others) that there is a mirror issue in worshiping worship and that is trusting in trust or faith.\u00a0 An Easter article in our local paper was titled, “Many experience rebirth of faith at Easter time.”\u00a0 It seems a man was returning from his faith in the “material world” to a “sense of freedom and comfort” in his Catholic church.\u00a0 He said, “It’s not a change in belief but a change in the method of adoration.”2\u00a0 The troubling fact is that such a faith has no object.\u00a0 Faith becomes its own object!\u00a0 It is faith in the ability to have faith which, of course, is not faith but works.<\/p>\n

When the ECT document appeared in 1994, the only good news was that the issue of saving faith was pushed to center stage.\u00a0 Sadly, many who call themselves “evangelical” have lost the distinctive of their name by proposing that the “good news” is that salvation is in one’s content of faith rather than in one’s\u00a0 object of faith.\u00a0 But I would also suggest that Fundamentalists have often been as guilty in proposing that salvation is in one’s confession of faith.\u00a0 That, as well, is a trust in trust rather than in Christ.\u00a0 It seems to me that both errors can pack the pews with pious pretenders.<\/p>\n

The New Testament furnishes us not only with examples of genuine faith, but with examples of unsaving faith.\u00a0 John 2:23-25 shows us a group of people who “believed” in the content of Jesus’ message but John makes it clear that they were not regenerated (James reminds us that the devils “believe” in this way).\u00a0 Acts 8:13-24 shows us a man, Simon, who “believed” and was baptized but, it turned out, his public confession was not enough to bring him salvation.\u00a0 On the other hand, Hebrews 4:3 speaks of “We which have believed” and have entered into rest.\u00a0 Alexander Maclaren commented, “He does not mean, ‘we which acknowledge that Jesus Christ is the Son of God, and the Savior of the world,’ but we who, acknowledging, let our hearts go out to Him in trust, and our wills bow down before Him in obedience and submission.”3<\/sup><\/p>\n

When I say that saving faith is not in the content alone I mean that it takes more than just believing that the facts are true regarding Jesus Christ to get saved.\u00a0 When I say that saving faith is not in the confession alone I mean that it takes more than just mouthing some words about Jesus Christ to get saved.\u00a0 The liturgical churches have often been guilty of the former and the non-liturgical churches have often been guilty of the latter.\u00a0\u00a0 One error creates an evangelism where faith, or trust, is in the ability to understand while the other is in the ability to say so.<\/p>\n

One biblical (and historic) way of defining saving faith is by using the three Latin words notitia, assensus and fiducia.\u00a0 The Baptist theologian, Augustus Strong, reminded us of these in his 1907 Systematic Theology.4<\/sup> Recently, R.C. Sproul has defended saving faith against the ECT agenda by using these words. 5<\/sup> I find the three-fold (four, counting confession) definition in the New Testament.<\/p>\n

Notitia<\/strong> means knowledge.\u00a0 One must hear of Jesus Christ before he will ever be saved.\u00a0 Faith cannot come before “hearing” (Rom 10:17). \u00a0\u00a0Heb 11:13 describes the saints as “having seen them afar off” i.e. the promises which told of salvation.\u00a0 Obviously, no one can believe if they do not know that salvation is available.<\/p>\n

Assensus<\/strong> means to give assent to something or agree.\u00a0 After one hears the message, he may or may not agree as to its validity.\u00a0 Many have never believed that the gospel story is actually true.\u00a0 Heb 11:13 (in KJV & TR) reads, “and were persuaded.”\u00a0 Rev. 1:3 has, “Blessed is he that readeth (notitia) and they that hear (assensus).”\u00a0 In 1 Cor 14:25 Paul said that prophecy was better than tongues because then someone can interpret and give the meaning so that a visitor may be “convinced of all” that is said.<\/p>\n

Fiducia<\/strong> is trust or what Strong calls the “voluntary element.” \u00a0Heb 11:13 says that they “embraced” the message of salvation which they had “seen” and were “persuaded of.”\u00a0 J.O. Buswell, in his Systematic Theology, stresses at length what he calls this “cognitive element” of faith.6<\/sup> This is not just a hearing of the gospel and is more than just admitting that the gospel story is true.\u00a0 It is to realize that Jesus Christ can be your Savior and for you to want that more than anything else.\u00a0 (Note: This is where repentance comes in this progression. \u00a0Paul, in 1 Cor 14:25, says that at this point the man will “fall down on his face.”\u00a0 The Thessalonians, in 1 Th 1:9, “turned to God from idols.”) Sproul speaks of this moment as a change in “perceived value.”7 <\/sup> Now, for the first time, the sinner sees Christ as something to be desired and to grasp with his whole heart.<\/p>\n

The Bible adds one more concept to these three and that is confession. \u00a0Heb 11:13 says that at this point “they confessed.”\u00a0 Rom 10:10 (a passage that deserves a fresh study) says that “with the heart man believeth unto righteousness and with the mouth confession is made unto (“because of”) salvation.”\u00a0 Obviously there are no magic formulas for saving faith.\u00a0 Confession is just that, a public display of what the heart secretly has believed.\u00a0 If the belief is real, the confession will definitely follow.<\/p>\n

True saving faith takes place when a sinner has exercised fiducia.\u00a0 After having learned of Christ and become convinced that His claims are true, he is willing to give up anything and pay any price to have Him.\u00a0 When this kind of faith takes place, confession will not only follow but will be impossible to silence; invitations will not have to rely on trickery; lordship will not be a problem;\u00a0 godly living and separation from the world will come naturally because a selfish nature has been overcome by a new nature in love with Christ.<\/p>\n

Why does Peter (2 Pet 1: 5-7) tell us to “add to your faith virtue?” \u00a0Because a person who has true faith wants, first and foremost, to please the One with whom he has fallen in love.\u00a0 This simple obedience is virtue.\u00a0 Why does he then say to add “to virtue knowledge?”\u00a0 Because now this person wants to know what he should do to produce such virtue. \u00a0And the progression continues through agape love.<\/p>\n

If you think I am suggesting that a real problem in Christendom today is not that we are becoming too exclusive of all “faiths,” but rather that we have become too inclusive of any partial expression of faith, you happen to be right.\u00a0 And could this not be a vital reason why we see so many saying they have faith but having no interest in virtue?\u00a0 And because there is no virtue, there is little interest in knowledge?<\/p>\n

This unsaving kind of faith is simply a trust in trust, a faith in faith but it does not have Jesus Christ as the lovely object and desire of reception.\u00a0 I don’t know how widely this may be the case in our churches but it must cause us some concern.\u00a0 A.W. Tozer wrote, “To the question ‘what must I do to be saved?’ we must learn the correct answer.\u00a0 To fail here is not to gamble with our souls; it is to guarantee eternal banishment from the face of God.\u00a0 Here we must be right or be finally lost.”8 <\/sup><\/p>\n

 <\/p>\n

Notes:<\/address>\n
1. J. Gresham Machen, Christianity and Liberalism (Grand Rapids: Wm. B. Eerdman’s Pub. Co., 1923) 141.<\/address>\n
2. Fort Collins Coloradoan, April 3, 1994.<\/address>\n
3. Alexander Maclaren, Exposition of Holy Scripture Vol. 10 (Grand Rapids: Wm. B. Eerdman’s Pub. Co., 1959) 304.<\/address>\n
4. Augustus Strong, Systematic Theology (Old Tappan: Fleming H. Revell, 1907) 836-844.<\/address>\n
5. R.C. Sproul, Faith Alone (Grand Rapids: Baker Books, 1995) p. 75-88.<\/address>\n
6. J. Oliver Buswell, A Systematic Theology of the Christian Religion (Grand Rapids: Zondervan, 1980) II,175-186.<\/address>\n
7. Sproul, p. 86.<\/address>\n
8. A.W. Tozer, The Best of A.W. Tozer (Grand Rapids: Baker Books, 1978) 100.<\/address>\n","protected":false},"excerpt":{"rendered":"

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